Podcasts about indigenous studies association

**Content Warning: This episode includes discussion of sexual and domestic violence. In this week's episode of then & now, LCHP Assistant Director Dr. Rose Campbell is joined by Dr. Shannon Speed to discuss systemic violence against Indigenous women. According to a 2016 study, Indigenous women are 10 times more likely to be kidnapped or murdered than almost any other population group in the United States. Although murder is the third leading cause of death among Indigenous women, these cases often go unsolved and unreported and attract little attention outside of local communities. Shannon discusses the policies that render Indigenous women particularly vulnerable to violence and underscores the impact of settler capitalism—specifically white supremacy and patriarchal ideologies—not only in the U.S. but also in the colonial history of Mexico. Compounding these factors is the jurisdictional vacuum found in Indian country, where U.S. federal laws have severely limited the ability of tribal law enforcement and tribal courts to prosecute violent crimes. In order to address the deep-seated structural and ideological factors that generate and perpetuate this cycle of violence against Indigenous women, Shannon advocates for a tribal sovereignty framework informed by a concern for human rights that aims to interrupt the cycle of violence and focus on a restorative rather than a more punitive approach.Dr. Shannon Speed is a tribal citizen of the Chickasaw Nation of Oklahoma. She is Director of the American Indian Studies Center (AISC) and Professor of Gender Studies and Anthropology at UCLA. Dr. Speed has worked for the last two decades in Mexico and in the United States on issues of indigenous autonomy, sovereignty, gender, neoliberalism, violence, migration, social justice, and activist research. Her recent work, Incarcerated Stories: Indigenous Women Migrants and Violence in the Settler Capitalist State (University of North Carolina Press 2019), won the Best Subsequent Book Award of the Native American and Indigenous Studies Association in 2019 and a CHOICE Outstanding Academic Title award in 2020. She has a new co-edited volume entitled Heightened States of Injustice: Activist Research on Indigenous Women and Violence (University of Arizona Press 2021). Dr. Speed was the President of the Native American and Indigenous Studies Association (NAISA) from 2019-2020.  Further ReadingNative Hope; National Indigenous Women's Resource Center; Violence Against Women Act (VAWA); Oliphant v. Suquamish Indian Tribe.

This week, in honor of Indigenous People's Day, scholars Rose Miron and Jean O'Brien discuss the power and importance of indigenous storytelling, activism, history, and memory; as well as Miron's book Indigenous Archival Activism: Mohican Interventions in Public History and Memory.This conversation originally took place May 19, 2024 and was recorded live at the American Writers Festival.AWM PODCAST NETWORK HOMEAbout Indigenous Archival Activism:Who has the right to represent Native history?The past several decades have seen a massive shift in debates over who owns and has the right to tell Native American history and stories. For centuries, non-Native actors have collected, stolen, sequestered, and gained value from Native stories and documents, human remains, and sacred objects. However, thanks to the work of Native activists, Native history is now increasingly being repatriated back to the control of tribes and communities. Indigenous Archival Activism takes readers into the heart of these debates by tracing one tribe's fifty-year fight to recover and rewrite their history.Rose Miron tells the story of the Stockbridge-Munsee Mohican Nation and their Historical Committee, a group of mostly Mohican women who have been collecting and reorganizing historical materials since 1968. She shows how their work is exemplary of how tribal archives can be used strategically to shift how Native history is accessed, represented, written and, most importantly, controlled. Based on a more than decade-long reciprocal relationship with the Stockbridge-Munsee Mohican Nation, Miron's research and writing is shaped primarily by materials found in the tribal archive and ongoing conversations and input from the Stockbridge-Munsee Historical Committee.As a non-Mohican, Miron is careful to consider her own positionality and reflects on what it means for non-Native researchers and institutions to build reciprocal relationships with Indigenous nations in the context of academia and public history, offering a model both for tribes undertaking their own reclamation projects and for scholars looking to work with tribes in ethical ways.DR. ROSE MIRON is the Director of the D'Arcy McNickle Center for American Indian and Indigenous Studies at the Newberry Library in Chicago and Affiliate Faculty in the Center for Native American and Indigenous Research at Northwestern University. Her research explores Indigenous public history and public memory within the Northeast and the Great Lakes regions. She holds a BA in History and a Ph.D. in American Studies from the University of Minnesota.JEAN O'BRIEN (citizen, White Earth Ojibwe Nation) is Regents Professor and McKnight Distinguished University Professor of History at University of Minnesota. O'Brien is a scholar of American Indian and Indigenous history. Her scholarship has been especially influential regarding New England's American Indian peoples in relation to European colonial settlement. O'Brien's works include: Dispossession by Degrees: Indian Land and Identity in Natick, Massachusetts, 1650-1790, in which she demonstrates the persistence of Indians in the face of market economies that first commodified, and then slowly alienated their lands; Firsting and Lasting: Writing Indians out of Existence in New England, which investigates the local history writing of New England towns, which laid down the templates for American narratives of Indian disappearance; Monumental Mobility: The Memory Work of Massasoit (with Lisa Blee) that analyzes the memory work surrounding monuments to the Indigenous leader who encountered the Pilgrims in Plymouth, Massachusetts; and four edited volumes, most recently Allotment Stories: Indigenous Land Relations Under Settler Siege (with Daniel Heath Justice). She is a co-founder and past president of the Native American and Indigenous Studies Association. She holds a Ph.D. from University of Chicago.

On today's episode of Speaking Out of Place, we talk with Professor J. Kēhaulani Kauanui and Professor Sunaina Maira, two people involved in the 2013 effort to get the American Studies Association in support for the academic boycott of Israeli academic institutions, called for by Palestinian civil society groups in 2004. Both Kauanui and Maira were named defendants in a lawsuit brought by pro-Israel members of the ASA. Recently, the court has exonerated the defendants of all charges. We hear about the lawsuit, and the organizing by scholars in the ASA and in the US Campaign for the Academic and Cultural Boycott of Israel (USACBI) that led to the historic boycott resolution, the first by a major US academic association. We spend a great deal of the program talking about the significance of the struggle in solidarity with Palestinian academics and students, and the meaning of this legal victory.J. Kēhaulani Kauanui is Professor of American Studies and affiliate faculty in Anthropology at Wesleyan University, where she teaches courses in critical Indigenous studies, settler colonial studies, critical race studies, and anarchist studies. She is the author of Hawaiian Blood: Colonialism and the Politics of Sovereignty and Indigeneity (Duke University Press 2008); Paradoxes of Hawaiian Sovereignty: Land, Sex, and the Colonial Politics of State Nationalism (Duke University Press 2018); and editor of Speaking of Indigenous Politics: Conversations with Activists, Scholars, and Tribal Leaders (University of Minnesota Press 2018). Kauanui is one of the six co-founders of the Native American and Indigenous Studies Association. And she is the recipient of the Western History Association's 2022 American Indian History Lifetime Achievement Award. Sunaina Maira is Professor of Asian American Studies at UC Davis and a founding organizer of the US Campaign for the Academic and Cultural Boycott of Israel (USACBI). She does research in Arab and South Asian American studies and is the author of several books related to the Palestine justice movement such as The 9/11 Generation: Youth, Rights, and Solidarity in the War on Terror and Boycott!: The Academy and Justice for Palestine. Her book based on ethnographic research in Palestine is Jil [Generation] Oslo: Palestinian Hip Hop, Youth Culture, and the Youth Movement. Maira launched a section on West Asian American Studies in the Association for Asian American Studies has been faculty advisor of SJP and organizer with Faculty for Justice in Palestine.             

What is “settler time” and what does it mean to queer temporality? How might an expansion of who we include as family and kin help us to reimagine alternative ways of governance—beyond it taking the form of something outside and on top of, rooted in domination and control, and upholding the constructed boundaries between “the private” and “the public”? Dr. Mark Rifkin is a professor of English and Women's Gender and Sexuality Studies at UNC Greensboro. He's served as president of the Native American and Indigenous Studies Association, and he's the author of seven books, including Beyond Settler Time and Speaking for the People: Native Writing and the Question of Political Form (Sept, 2021). The musical offering in this episode is Change by Inanna.   Help us reach our Patreon goal: Patreon.com/GreenDreamer Green Dreamer is a community-supported podcast and multimedia journal exploring our paths to collective healing, ecological regeneration, and true abundance and wellness for all. Find our show notes, transcripts, and newsletter at GreenDreamer.com. *The values and views of our diverse guests do not necessarily reflect those of Green Dreamer. Our episodes are minimally edited; we invite you to see them as invitations to delve deeper into the topics discussed.

On the road again! In our 24th episode, we bring you two conversations recorded by Tim at the Native American and Indigenous Studies Association (NAISA) annual meeting, which was hosted at the University of Waikato in Aotearoa New Zealand. The first interview is with geographer Heather Dorries (University of Toronto) and sociologist Robert Henry (University of Calgary), two of the editors of the forthcoming collection 'Settler City Limits: Indigenous Resurgence and Colonial Violence in the Urban Prairie West'. The second interview is with anthropologist William Lempert (Bowdoin College), an ethnographer and filmmaker, and editor of the 2018 special issue of Cultural Anthropology on 'Indigenous Media Futures'. How to summarise all this? It's impossible! Colonialism and land planning, the erasure of urban Indigenous life, the search for extraterrestrial life, and so much more. Our thanks to the Native American and Indigenous Studies Association for support for this episode.

Imagine walking into a medical clinic and getting two options of healthcare, one that stems from traditional plant based healing practices, and the other a western model of healthcare with prescriptive drugs. Dr Michael Spencer of Washington University has researched the idea of integrating Native Hawaiian healing practices into primary care, he shared his findings at the recent NAISA (Native American and Indigenous Studies Association) conference, hosted by The University of Waikato. Te Ahi Kaa presents highlights of Dr Spencer's panel discussion.

Imagine walking into a medical clinic and getting two options of healthcare, one that stems from traditional plant based healing practices, and the other a western model of healthcare with prescriptive drugs. Dr Michael Spencer of Washington University has researched the idea of integrating Native Hawaiian healing practices into primary care, he shared his findings at the recent NAISA (Native American and Indigenous Studies Association) conference, hosted by The University of Waikato. Te Ahi Kaa presents highlights of Dr Spencer's panel discussion.

Te Ahi Kaa features highlights from NAISA – or the Native American and Indigenous Studies Association conference hosted by The University of Waikato. Professor Mary Tuti Baker and Tina Grandinetti discuss Aloha Aina or the love for the land, and how state controlled policies and Ideology has impacted the cultural practices of the Native Hawaiian people.

Te Ahi Kaa features highlights from NAISA – or the Native American and Indigenous Studies Association conference hosted by The University of Waikato. Professor Mary Tuti Baker and Tina Grandinetti discuss Aloha Aina or the love for the land, and how state controlled policies and Ideology has impacted the cultural practices of the Native Hawaiian people.

Owning property. Being property. Becoming propertyless. These are three themes of white possession that structure Aileen Moreton-Robinson’s brilliant new inquiry into the dynamics of race and Indigeneity in “postcolonizing” societies like Australia.The White Possessive: Property, Power, and Indigenous Sovereignty (University of Minnesota Press, 2015) collects and expands over a decade of work that speaks to key dynamics both at the heart, and sometimes obscured, within critical Indigenous studies. A Goenpul scholar from Minjerribah (Stradbroke Island), Quandamooka First Nation (Moreton Bay) in Queensland, Australia, Aileen Moreton-Robinson is the author of numerous previous books and articles in the fields of law and sovereignty, whiteness, race and feminism, and is a Council Member of the Native American and Indigenous Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

Owning property. Being property. Becoming propertyless. These are three themes of white possession that structure Aileen Moreton-Robinson’s brilliant new inquiry into the dynamics of race and Indigeneity in “postcolonizing” societies like Australia.The White Possessive: Property, Power, and Indigenous Sovereignty (University of Minnesota Press, 2015) collects and expands over a decade of work that speaks to key dynamics both at the heart, and sometimes obscured, within critical Indigenous studies. A Goenpul scholar from Minjerribah (Stradbroke Island), Quandamooka First Nation (Moreton Bay) in Queensland, Australia, Aileen Moreton-Robinson is the author of numerous previous books and articles in the fields of law and sovereignty, whiteness, race and feminism, and is a Council Member of the Native American and Indigenous Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

Owning property. Being property. Becoming propertyless. These are three themes of white possession that structure Aileen Moreton-Robinson’s brilliant new inquiry into the dynamics of race and Indigeneity in “postcolonizing” societies like Australia.The White Possessive: Property, Power, and Indigenous Sovereignty (University of Minnesota Press, 2015) collects and expands over a decade of work that speaks to key dynamics both at the heart, and sometimes obscured, within critical Indigenous studies. A Goenpul scholar from Minjerribah (Stradbroke Island), Quandamooka First Nation (Moreton Bay) in Queensland, Australia, Aileen Moreton-Robinson is the author of numerous previous books and articles in the fields of law and sovereignty, whiteness, race and feminism, and is a Council Member of the Native American and Indigenous Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

Owning property. Being property. Becoming propertyless. These are three themes of white possession that structure Aileen Moreton-Robinson’s brilliant new inquiry into the dynamics of race and Indigeneity in “postcolonizing” societies like Australia.The White Possessive: Property, Power, and Indigenous Sovereignty (University of Minnesota Press, 2015) collects and expands over a decade of work that speaks to key dynamics both at the heart, and sometimes obscured, within critical Indigenous studies. A Goenpul scholar from Minjerribah (Stradbroke Island), Quandamooka First Nation (Moreton Bay) in Queensland, Australia, Aileen Moreton-Robinson is the author of numerous previous books and articles in the fields of law and sovereignty, whiteness, race and feminism, and is a Council Member of the Native American and Indigenous Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

Owning property. Being property. Becoming propertyless. These are three themes of white possession that structure Aileen Moreton-Robinson’s brilliant new inquiry into the dynamics of race and Indigeneity in “postcolonizing” societies like Australia.The White Possessive: Property, Power, and Indigenous Sovereignty (University of Minnesota Press, 2015) collects and expands over a decade of work that speaks to key dynamics both at the heart, and sometimes obscured, within critical Indigenous studies. A Goenpul scholar from Minjerribah (Stradbroke Island), Quandamooka First Nation (Moreton Bay) in Queensland, Australia, Aileen Moreton-Robinson is the author of numerous previous books and articles in the fields of law and sovereignty, whiteness, race and feminism, and is a Council Member of the Native American and Indigenous Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

Owning property. Being property. Becoming propertyless. These are three themes of white possession that structure Aileen Moreton-Robinson’s brilliant new inquiry into the dynamics of race and Indigeneity in “postcolonizing” societies like Australia.The White Possessive: Property, Power, and Indigenous Sovereignty (University of Minnesota Press, 2015) collects and expands over a decade of work that speaks to key dynamics both at the heart, and sometimes obscured, within critical Indigenous studies. A Goenpul scholar from Minjerribah (Stradbroke Island), Quandamooka First Nation (Moreton Bay) in Queensland, Australia, Aileen Moreton-Robinson is the author of numerous previous books and articles in the fields of law and sovereignty, whiteness, race and feminism, and is a Council Member of the Native American and Indigenous Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Settler Common Sense: Queerness and Everyday Colonialism in the American Renaissance  (University of Minnesota Press, 2014), Mark Rifkin, a professor at the University of North Carolina-Greensboro and incoming president of the Native American and Indigenous Studies Association, explores three of the most canonical authors in the American literary awakening–Hawthorne, Thoreau, and Melville–demonstrating how even as their texts mount queer critiques of the state, they take for granted–even depend upon–conceptions of place, politics and personhood normalized in the settler-state’s engagement with Indigenous peoples. Rifkin’s exegesis is relevant far beyond nineteenth-century literary studies. As “settler colonialism” gains currency in left and academic circles as a descriptor of the present reality in the United States, Canada, Israel and elsewhere, there is a tendency to identify its workings only in the encounter between the colonizers and the colonized, the state and Indigenous peoples. This is a mistake, Rifkin warns. None of the novels he interrogates deal specifically with Native people. Yet colonialism is not, he writes, a dynamic that inheres only Native bodies. Rather, it’s a persistent “phenomenon that shapes nonnative subjectivities, intimacies, articulations and sensations separate from whether or not something recognizably Indian comes into view.” Colonialism is thus a common sense. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Settler Common Sense: Queerness and Everyday Colonialism in the American Renaissance  (University of Minnesota Press, 2014), Mark Rifkin, a professor at the University of North Carolina-Greensboro and incoming president of the Native American and Indigenous Studies Association, explores three of the most canonical authors in the American literary awakening–Hawthorne, Thoreau, and Melville–demonstrating how even as their texts mount queer critiques of the state, they take for granted–even depend upon–conceptions of place, politics and personhood normalized in the settler-state’s engagement with Indigenous peoples. Rifkin’s exegesis is relevant far beyond nineteenth-century literary studies. As “settler colonialism” gains currency in left and academic circles as a descriptor of the present reality in the United States, Canada, Israel and elsewhere, there is a tendency to identify its workings only in the encounter between the colonizers and the colonized, the state and Indigenous peoples. This is a mistake, Rifkin warns. None of the novels he interrogates deal specifically with Native people. Yet colonialism is not, he writes, a dynamic that inheres only Native bodies. Rather, it’s a persistent “phenomenon that shapes nonnative subjectivities, intimacies, articulations and sensations separate from whether or not something recognizably Indian comes into view.” Colonialism is thus a common sense. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Settler Common Sense: Queerness and Everyday Colonialism in the American Renaissance  (University of Minnesota Press, 2014), Mark Rifkin, a professor at the University of North Carolina-Greensboro and incoming president of the Native American and Indigenous Studies Association, explores three of the most canonical authors in the American literary awakening–Hawthorne, Thoreau, and Melville–demonstrating how even as their texts mount queer critiques of the state, they take for granted–even depend upon–conceptions of place, politics and personhood normalized in the settler-state’s engagement with Indigenous peoples. Rifkin’s exegesis is relevant far beyond nineteenth-century literary studies. As “settler colonialism” gains currency in left and academic circles as a descriptor of the present reality in the United States, Canada, Israel and elsewhere, there is a tendency to identify its workings only in the encounter between the colonizers and the colonized, the state and Indigenous peoples. This is a mistake, Rifkin warns. None of the novels he interrogates deal specifically with Native people. Yet colonialism is not, he writes, a dynamic that inheres only Native bodies. Rather, it’s a persistent “phenomenon that shapes nonnative subjectivities, intimacies, articulations and sensations separate from whether or not something recognizably Indian comes into view.” Colonialism is thus a common sense. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Settler Common Sense: Queerness and Everyday Colonialism in the American Renaissance  (University of Minnesota Press, 2014), Mark Rifkin, a professor at the University of North Carolina-Greensboro and incoming president of the Native American and Indigenous Studies Association, explores three of the most canonical authors in the American literary awakening–Hawthorne, Thoreau, and Melville–demonstrating how even as their texts mount queer critiques of the state, they take for granted–even depend upon–conceptions of place, politics and personhood normalized in the settler-state’s engagement with Indigenous peoples. Rifkin’s exegesis is relevant far beyond nineteenth-century literary studies. As “settler colonialism” gains currency in left and academic circles as a descriptor of the present reality in the United States, Canada, Israel and elsewhere, there is a tendency to identify its workings only in the encounter between the colonizers and the colonized, the state and Indigenous peoples. This is a mistake, Rifkin warns. None of the novels he interrogates deal specifically with Native people. Yet colonialism is not, he writes, a dynamic that inheres only Native bodies. Rather, it’s a persistent “phenomenon that shapes nonnative subjectivities, intimacies, articulations and sensations separate from whether or not something recognizably Indian comes into view.” Colonialism is thus a common sense. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Settler Common Sense: Queerness and Everyday Colonialism in the American Renaissance  (University of Minnesota Press, 2014), Mark Rifkin, a professor at the University of North Carolina-Greensboro and incoming president of the Native American and Indigenous Studies Association, explores three of the most canonical authors in the American literary awakening–Hawthorne, Thoreau, and Melville–demonstrating how even as their texts mount queer critiques of the state, they take for granted–even depend upon–conceptions of place, politics and personhood normalized in the settler-state’s engagement with Indigenous peoples. Rifkin’s exegesis is relevant far beyond nineteenth-century literary studies. As “settler colonialism” gains currency in left and academic circles as a descriptor of the present reality in the United States, Canada, Israel and elsewhere, there is a tendency to identify its workings only in the encounter between the colonizers and the colonized, the state and Indigenous peoples. This is a mistake, Rifkin warns. None of the novels he interrogates deal specifically with Native people. Yet colonialism is not, he writes, a dynamic that inheres only Native bodies. Rather, it’s a persistent “phenomenon that shapes nonnative subjectivities, intimacies, articulations and sensations separate from whether or not something recognizably Indian comes into view.” Colonialism is thus a common sense. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Settler Common Sense: Queerness and Everyday Colonialism in the American Renaissance  (University of Minnesota Press, 2014), Mark Rifkin, a professor at the University of North Carolina-Greensboro and incoming president of the Native American and Indigenous Studies Association, explores three of the most canonical authors in the American literary awakening–Hawthorne, Thoreau, and Melville–demonstrating how even as their texts mount queer critiques of the state, they take for granted–even depend upon–conceptions of place, politics and personhood normalized in the settler-state’s engagement with Indigenous peoples. Rifkin’s exegesis is relevant far beyond nineteenth-century literary studies. As “settler colonialism” gains currency in left and academic circles as a descriptor of the present reality in the United States, Canada, Israel and elsewhere, there is a tendency to identify its workings only in the encounter between the colonizers and the colonized, the state and Indigenous peoples. This is a mistake, Rifkin warns. None of the novels he interrogates deal specifically with Native people. Yet colonialism is not, he writes, a dynamic that inheres only Native bodies. Rather, it’s a persistent “phenomenon that shapes nonnative subjectivities, intimacies, articulations and sensations separate from whether or not something recognizably Indian comes into view.” Colonialism is thus a common sense. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Native American and Indigenous Studies Association has joined the BDS Movement and called for an academic boycott of Israel. The American Indians really need to study up a bit on the history of the Middle East. They can start with an important article by Native Canadian Ryan Bellerose recently posted on the Israellycool website which explains clearly and in no uncertain terms that the JEWS are the true indigenous people in Israel. He also conclusively proves that the so-called "palestinians" that the world so loves and pities are ABSOLUTELY NOT indigenous to the Land of Israel. Marty recaps and explains this article on today's show... Plus...Can we once and for all put to rest the idea that Israel is a racist, apartheid state like pre-Mandela South Africa? Listen to this show to learn why, in fact, Israel is the EXACT OPPOSITE of racist and apartheid when it comes to her Arab citizens... All this and more on The Marty Roberts Show